After a year she left for Kawa Karpo, a mountain in Southern Tibet which had been indicated by Trulzhi Rinpoche as the place she should go to. I later heard that she lived there for many years and had many students. Then in the Year of the Iron Boar, 1911, she took the body of light at the age of seventy-four.

As you probably know he is the son of Chanchub Dorje and was wondering if he followed in his fathers steps -as in teaching ...etc-and also if he is still alive or not.

Yeah I know, but I have no idea what happened to him. But actually I think he was already teaching back when Norbu Rinpoche was there because Rinpoche received CCD's termas mostly from him and not CCD himself (because according to Rinpoche it was very difficult for CCD to transmit them since he was so uneducated).

Sherlock wrote:OK, from the khandro.net link

After a year she left for Kawa Karpo, a mountain in Southern Tibet which had been indicated by Trulzhi Rinpoche as the place she should go to. I later heard that she lived there for many years and had many students. Then in the Year of the Iron Boar, 1911, she took the body of light at the age of seventy-four.

by ChNN himself.

You didn't read well enough, this is Ayu Khandro talking about her friend, Pema Yangkyi.

Although many individuals in this age appear to be merely indulging their worldly desires, one does not have the capacity to judge them, so it is best to train in pure vision.- Shabkar

RikudouSennin wrote:sorry i keep asking these repetitive questions.just tryna get a good understanding.thanks for the clarification.

peace

No worries.

well in that case im curious as to the meaning thoughts arise from emptiness?

Lately it has appeared to me that the objective world is a projection of mind or thoughts,like this laptop began as a tought in a persons mind etc but now here it is manifest before my eyes.i think im on the right track here,im not trying to cram it all in at once just get familiar with the nature of reality etc from a dzogchen pov

As for the substantial head of the Buddha,I shall sever this deception which is a mara above you!

RikudouSennin wrote:Lately it has appeared to me that the objective world is a projection of mind or thoughts,like this laptop began as a tought in a persons mind etc but now here it is manifest before my eyes.i think im on the right track here,im not trying to cram it all in at once just get familiar with the nature of reality etc from a dzogchen pov

This is not right at all. Thoughts are insubstantial and are just movements of wind (vayu).

RikudouSennin wrote:So whats the chance of becoming fully awakened in this lifetime after being introduced o your real nature?

If you are a diligent person, have received introduction and applied the teachings of Dzogchen to your life in a concrete way, you will never need to fear of returning to samsara's three realms ever again. Even if you do not acheive full awakening in this life you will either acheive full awakening in the bardo, or in a nirmanakāya buddhafield.

So everyone who receives direct introduction, if not fully awakened during their life, achieves full awakening in the bardo or goes straight to a buddhafield and is awakened? Is this in a text?

Is the nirmanakaya buddhafield in one of samsara's realm? i.e.: formless.

RikudouSennin wrote:well in that case im curious as to the meaning thoughts arise from emptiness?

Lately it has appeared to me that the objective world is a projection of mind or thoughts,like this laptop began as a tought in a persons mind etc but now here it is manifest before my eyes.i think im on the right track here,im not trying to cram it all in at once just get familiar with the nature of reality etc from a dzogchen pov

The fact that it's believed to be an objective 'thing' existing separate from you, is indeed a product of conceptualization. So imputation of thought does play a role on that level (a rather large role), but not in the sense you proposed though. It's much more immediate than the process you posited. Conditioning and habitual tendencies are what maintain it.